“尊天事鬼”“贵义兼爱”:墨学的逻辑结构及核心主张  

“Revering Heaven and Serving Ghosts”“Respecting Righteousness and Impartial Care”:Logical Structure and Tenets of Mohism

作　　者：祁志祥 QI Zhixiang(Institute of Arts and Humanities,Shanghai Jiao Tong University,Shanghai 200240,China)

机构地区：[1]上海交通大学人文艺术研究院,上海200240

出　　处：《河北师范大学学报（哲学社会科学版）》2022年第4期1-11,共11页Journal of Hebei Normal University(Philosophy and Social Sciences)

基　　金：国家社会科学基金后期资助项目“先秦思想史:从神本到人本”(项目编号:19FZXB060)。

摘　　要：墨学是春秋战国时影响很大的一个学派。墨子早年受学于孔子,后创立自己的学派,向儒家反戈一击。墨子从“别爱”“非神”“顺命”“厚葬”“奢乐”五方面“非儒”,指出缺乏对“天”“鬼”的敬畏是导致天下祸乱的最终根源,所以“尊天事鬼”成为墨学的逻辑起点。墨子的“天”“鬼”是有意志的人格神,主持正义,除暴安良,与民意相通。所以“尊天事鬼”必然走向尽人力的“非命”和“爱利万民”的“贵义”“兼爱”。从“兼爱”出发,墨子主张“非攻”“非乐”“节用”“节葬”;从“贵义”出发,墨子“尚同”“尚贤”,主张将“爱利万民”的“公义”通过定于一尊的君主专制确定下来,统一天下人的是非善恶标准,由贤人忠臣贯彻实施。于是,以“上利乎天,中利乎鬼,下利乎人”为“三表”、以“尊天事鬼”“贵义兼爱”“爱利万民”为核心主张的墨家学说体系便由此建立起来。这些思想对于今天的政治文明建设仍具有重要的参考、启示意义。Mohism was a school with great influence in the Spring and Autumn Period(722⁃481BC)and the Warring States Period(475⁃221 BC).Mozi(Master Mo,c.476 or 480 BC-390 or 420 BC)studied from Confucius in his early years,and then founded his own school,which turned against Confucianism.Mozi“condemns Confucianism”from five aspects:“discriminating love,”“condemning gods,”“obeying fate,”“elaborate funeral ceremonies,”and“extravagant musical entertainment.”He points out that the lack of respect for“Heaven”and“ghosts”is the ultimate cause of the world’s troubles.Therefore,“revering Heaven and serving ghosts”becomes the logical starting point of Mohism.Mozi’s“Heaven”and“Ghosts”are quasi⁃personal gods with a will,who ensure that justice is done,rewarding the good and punishing the wicked and in touch with the pulse of the people.Therefore,“revering Heaven and serving ghosts”will inevitably lead to“denunciation of fatalism,”that believes in trying all means within human capacity,“respecting righteousness”and“impartial care”that“benefits all the world.”Starting from“impartial care,”Mozi advocates“condemning aggression,”“condemning music,”“moderation in use,”and“moderation in burial.”Starting from“respecting righteousness,”Mozi“identifies with the superior”and“identifies with the worthy/upward.”He holds that the“righteousness”that“benefit all the world”should be established through a centralized authoritarian state led by a virtuous monarch and by unifying society’s moral standards,which should be managed by the worthy with competence and moral merit.The Mohism bodies of doctrine were thus established with“benefiting heaven above,benefiting ghosts in the middle,and benefiting people in the bottom”as its“three criteria of moral judgement,”and“respecting righteousness”and“impartial care”that“benefits all the world”as its tenets.These thoughts still have vital implications for today’s political civi

关 键 词：墨子 非儒 贵天 事鬼 非命 兼爱 贵义 尚同 

分 类 号：B224[哲学宗教—中国哲学]